Musaf Prayer for the One Who Ascends for Maftir

In our synagogue, someone bought the maftir and descended from the bimah without proceeding to musaf. I asked him why he didn't stay to pray musaf, and he replied with displeasure that the gabbai sent someone else. I asked the other person, as musaf belongs to the one who read the maftir, and he replied that he didn't know there was such a law. Of course, he approached the gabbai and asked him about it, and the gabbai came to me and asked where I got this from. I replied that it is a law from the Mishnah, and thus it is taught in Megillah 24a: "The one who reads the maftir from the prophets leads the prayer, and he passes before the ark," and Rashi explains: "He passes before the ark to lead the congregation in the sanctity of the prayer," and the Raav in Megillah 4:5 writes that the reason is that since he presents himself for the maftir, which is something that is not his honor (since even a minor can ascend for maftir and he is not one of the seven called), they established this for his honor. B. The gabbai went to investigate this and apparently was told that it is not brought into law, and therefore it should not be considered, and they brought from a book of one of our contemporary authors "Piskei Halachot" laws of musaf, which states that although this is the opinion of the sages, it is not practiced, and there he tried to explain that in our days, when the aliyah of maftir is considered important, this reason does not apply, and therefore it should not be insisted upon. Based on this, they hung a note in the synagogue that the purchase of maftir does not include musaf, and the gabbai will send to musaf whoever he deems appropriate. C. It was also strange to me why this was not brought into law, especially since in the environment where I grew up, this was very much insisted upon, and after investigation, this is the practice in all the synagogues I asked, and I did not hear of anyone doing otherwise. D. And I found in the later generations that this is the case, see in "Ketzot HaShulchan" 88:4, where it is written that it is customary that the maftir leads the prayer musaf, and this is based on the aforementioned Mishnah in Megillah, and it is added that it is surprising that this is not mentioned in the Shulchan Aruch. E. And in "Tzitz Eliezer" part 16, sign 38, it is discussed why on Shabbat, when there is a yahrzeit, attention is paid to the maftir, as the aliyah from the seven called is more important. And it is written that he found in "Yalkut Avraham" (Lipschitz) that the reason is that if he ascends for maftir, he will be compelled to pray musaf by the law of the aforementioned Mishnah, and both together are more than ascending to one of the seven called. See there. F. And with God's help, today I came across a new siddur "Siach Sefatoteinu," which is based on the rulings of Rabbi Elyashiv and the customs of Rabbi Chaim Kanievsky, and on page 127 it is written: "The one who ascends for maftir goes as the shaliach tzibur for musaf, and this is by the law of the Gemara and even before the obligation of yahrzeit on that day. G. By the way, a few years ago I noted in the synagogue that the one who prays shacharit does not pray musaf, and I was also told where this is written, and I said that in the beginning of Mishnah Ta'anit it is written that the first says "mashiv haruach," and the second "morid hatal," and it is explained in the early ones that it is not stated that the one who prays shacharit says "mashiv haruach," and the one who prays musaf says "morid hatal," because it is customary that the one who prays shacharit does not pray musaf, and they asked the rabbi, and he said that this is not practiced today, especially since it is not brought in the Shulchan Aruch. A few weeks later, it was brought in the Shabbat supplement of "Yated Ne'eman," that at the Gaon Rabbi Michel Feinstein, one prayed shacharit, and everyone was very pleased with his prayer, and they sent him to pray musaf, and Rabbi Michel did not agree by the law of the aforementioned Mishnah, even though it was very much desired. H. Also, I prayed in a certain yeshiva and saw that the chazan leading shacharit takes out the Torah scroll from the ark, and the one leading musaf returns the Torah scroll to the ark, and I asked why they do not honor another for taking out and returning, and they told me that this is the custom from time immemorial, especially since it is not brought in the Shulchan Aruch. But I thought that it is in honor of the Torah to honor someone for taking out and returning, and this is by the law of the beginning of the 7th chapter of Yoma, and I found this explicitly in "Aruch HaShulchan" Orach Chaim 282:1, where it is written: "And they honor one for taking out the Torah scroll and hand it to the shaliach tzibur, but not the shaliach tzibur takes it out from the ark, because in such a case there is more honor, as explained in the beginning of the 7th chapter of Yoma." I. From the later generations, I learn that it is the law of the Gemara, even though it is not brought in the Shulchan Aruch, certainly, initially, it is an obligation to act so. J. And if we are correct in the above, then the one with a yahrzeit on Shabbat, if he goes to shacharit, he will not pray musaf, because according to us, this is the law of the Gemara, and indeed, in our Hasidic synagogue, I heard that they tell the one with a yahrzeit on Shabbat that he should choose to pray either shacharit or musaf, but not both together. K. I would be happy to hear the rabbi's opinion on this matter? Moshe Notowitz = Jerusalem

Rabbi's Answer 

It is proper to conduct that the one who ascends for maftir should be the chazan for musaf.